What, therefore, distinguishes those cases where I have not only an idea but also a judgment? There is here added to the act of presentation a second intentional relation to the object given in presentation, a relation either of recognition or rejection. Whoever says: “God,” gives expression to the idea of God; whoever says: “There is a God,” gives expression to a belief in him. I must not linger here, and can only assure you that this, if anything, admits to-day of no denial. From the philological standpoint Miklosich confirms the results of psychological analysis.[23] The third fundamental class consists of the emotions in the widest sense of the term, from the simple forms of inclination or disinclination in respect of the mere idea, to joy and sadness arising from conviction and to the most complicated phenomena as to the choice of ends and means. Aristotle long since included these under the term Ὄρεζις. Descartes says this class embraces the _voluntates sive affectus_. As in the second fundamental class the intentional relation was one of recognition or rejection, so in the third class it is one of love or hate, (or, as it might be equally well expressed,) a form of pleasing or displeasing. Loving, pleasing, hating, displeasing, these are given in the simplest forms of inclination or disinclination, in victorious joy as well as in despairing sorrow, in hope and fear, and in every form of voluntary activity. “Plait-il?” asks the Frenchman; “es hat Gott gefallen,” one reads in (German) announcements of a death; while the “Placet,” written when confirming an act, is the expression of the determining fiat of will.[24] 21. In comparing these three classes of phenomena it is found that the two last mentioned show an analogy which, in the first, is absent. There exists, that is, an opposition of intentional relation; in the case of judgment, recognition or rejection, in the case of the emotions, love or hate, pleasure or displeasure. The idea shows nothing of a similar nature. I can, it is true, conceive of opposites, as for example white and black, but whether I believe in this black or deny it, I can only represent it to myself in one way; the representation does not alter with the opposite act of judgment; nor again, in the case of the feelings, when I change my attitude towards it according as it pleases or displeases me. 22. From this fact follows an important conclusion. Concerning acts of the first class none can be called either right or wrong. In the case of the second class on the other hand, one of the two opposed modes of relation, affirmation and rejection, is right the other wrong, as logic has long affirmed. The same naturally holds good of the third class. Of the two opposed modes of relation, love and hate, pleasure and displeasure, in each case one is right the other wrong.